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Thera 5.12: Kosiya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(209):Kosiya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter V. Five Verses =209. Kosiya= Reborn in this Buddha-age in a Magadhan brahmin's family, he was called by his family name: Kosiya. Come of age, he often went to hear the General of the Path(Dhamma) teaching,1 and by that, believing in the doctrine, entered the Monk’s order, and in due course won arahantship(enlightenment). Upon that reviewing his achievement, he expressed the venerableness and determining power for good of the wise in these verses: ---- 370 Yo ve garūnaɱ cenaññu dhīro|| Vase ca tamhi janaye ca pemaɱ,|| So bhattimā nāma ca hoti paṇḍito|| Ñatvā ca dhammesu visesi assa.|| || 371 Yaɱ āpadā uppatitā uḷārā|| Nakkhamphayante paṭisaŋkhayantaɱ,|| So thāmavā nāma ca hoti paṇḍito|| Ñatvā ca dhammesu visesi assa.|| || 372 Yo ve samuddo'va ṭhito anejo|| Gambhirapañño nipuṇatthadassī,|| Asaɱhāriyo nāma ca hoti paṇḍito|| Ñatvā ca dhammesu visesi assa.|| || 373 Bahussuto dhammadharo ca hoti|| Dhammassa hoti anudhassacārī,|| So tādiso nāma ca hoti paṇḍito|| Ñatvā ca dhammesu visesi assa.|| || 374 Atthaɱ ca yo jānāti bhāsitassa|| Atthaɱ ca ñatvāna tathā karoti|| Atthantaro nāma sa hoti paṇḍito|| Ñatvā ca dhammesu visesi assā' ti.|| || ---- 370 He that is valiant and learned in the word of the masters, In that can rest2 and therefor can cherish affection, Him you may call devoted3 and wise: thus he may be One that wins distinction in knowledge of doctrines.4 205 371 Him, whose firm philosophy hardship unparalleled Testing has no power to disturb or bewilder, Him you may call strong-willed and wise: thus he may be One that wins distinction in knowledge of doctrines. 372 He who aremains as ocean unyielding, unfathomed As to his insight in problems subtle and delicate, Him you may call inexpugnable,5 wise: thus he may be One that wins distinction in knowledge of doctrines. 373 Erudite, one who bears the Word in his memory, Practiser he of all doctrine, greater and lesser, Him you may call all this and wise: thus he may be One that wins distinction in knowledge of doctrines. 374 He who knows the meaning of that which is spoken, Knowing the meaning, shaps his actions accordingly. 'Meaning-within-side '6 call him and wise: thus he may be One that wins distinction in knowledge of doctrines. ---- 1 Sāriputta, a native of a village in Magadha. 2 Vase' = vaseyya (Commentary). 3 Bhattimā, meaning either this, or one who can distinguish (vide Childers). The former meaning seems required by 'can cherish affection,' but I doubt if this (later very prevalent) meaning occurs elsewhere in the Piṭakas. The Commentary's remark is: So ti so gaūnaṃ vacaññā dhīro, so yathānusiṭṭkaṃ paṭipattiyā, tattha, bhattimā ca nāma hoti. 4 Cf. Sutta-Nipata, iv. 13, 11, where the line occurs. It does not seem to me to require the alteration suggested by Dr. Neumann. Visesi assa: viaesavā siyā. Cy. 5 Lit., 'who may not be removed.' 6 Atth-antaro. We are reminded of M. Bergson's phrase, that 'by intuition we may see the becoming of things from within, transported by an effort of sympathy '(Creative Evolution, pp. 361 f. 334). The Cy., however, reads atthandharo. Cf. ''dhammadharo''just above. ---- =5.12 209 Commentary on the stanza of Kosiyatthera= The stanza starting with yo ve garūnaṃ constitutes that of the venerable thera kosiya. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, accumulating good deeds conducive towards escape from rounds of repeated rebirths (vaṭṭa) in this and that existence, was reborn in a family home at the time of the Blessed One Vipassī, and on having attained the age of intelligence, he, one day, happened to have met the Master, became pious-minded and offered (Him) broken pieces of sugar cane. On account of that act of merit, he wandered about his rounds of repeated rebirths among the divine and human beings and was reborn in a brahmin family in the kingdom of Magadha, when this Buddha arose. They gave him the name Koliya by way of his clan. On having attained the age of intelligence, he incessantly approached the venerable commander-in-chief of the truth (Dhammasenāpati) and listened to the teaching of the truth (dhamma) in his presence. He became a monk after having aptly gained pious faith in the dispensation on account of that, continuously engaged himself in the mental exercise and attained Arahantship but before long. Hence has it been said in the Apadāna:–- “In the city of Bandhumatī, I was a gatekeeper; I saw the stainless, Buddha, who had perfect knowledge (pāragū) of all truths (dhamma). Taking along with me cut pieces of sugarcane I offered them to Buddha, the best, the great Sage Vipassi, being pious-minded and good- hearted. It was ninetyone aeons (kappa) ago, that I then made my offering (of cut pieces) of sugar cane; I do not remember any evil existence; this is the fruitful result of (offering) cut pieces of sugar cane. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he reflected over his own proper performance (paṭipatti) and spoke five stanzas praising the life under a teacher and the reliable advice of good people (sappurisupanissaya). 370. “A firmly wise man (dhīro) who evidently (ve) understand the words of advice of wise teachers (garu) should dwell (according as advised) and arouse (in himself) affection for it (tamhi). He is known as possessor of provision (bhattimā) and a wise man; having comprehended the truths (dhamma) he would become distinguished (visesi). 371. “He, to whom violent (ulārā) dangers (āpadā) which have arisen (uppatita) do not have him shaken (nakkhambhayante) owing to his reflective discrimination (paṭisankhayantaṃ) is said to be possessor of strength and wisdom; having comprehended the truths (dhamma) he would become distinguished. 372. “Whoever indeed have stood similar to an ocean, free from craving (anejo), of pro- found wisdom, is a seer (dassī) of subtle (nipuṇa) meaning, he is known as a wise man who cannot be destroyed (asaṃhāriya) having comprehended the truths (dhamma), he would become distinguished. 373. “He is much learned, as well as the bearer (in memory) of truth (dhamma); he conducts himself in conformity with the truth (dhamma), he is known as such a wise man as that; having comprehended the truth (dhamma) he would become dis- tinguished. 374. “He, who knows the meaning also of what has been spoken to him and does according as that meaning which he has understood, becomes known as a wise man who makes himself qualified according to the meaning (atthantara) having comprehended the truths (dhamma), he would be distinguished. There, Yo means any one among the four categories of such audience (parisā) as that of princely warrior (Khattiya) etc. Ve means: evidently (vyattaṃ). Garūnaṃ means: of wise men equipped with such qualities of a teacher as moral precepts and so on. Vacanaññū means: knowing their words of instruction, regulating his life (patipajjamāho) according as he has been instructed and having the knowledge of fruitful result of that (regulated life), also; thus, is the meaning. Dhīro means: one who is endowed with firmness. Vase ca tamhi janayetha pemaṃ means: he should abide by (vaseyya) that words of advice of the teachers, he should regulate his life according as he has been instructed; having regulated his life, he should arouse his affection there and rouse up his respect thus: Indeed, by means of this advice I have overcome such painful misery (dukkha) as birth and so on. Indeed, these two constitute the making manifest (pākaṭakaraṇaṃ) of but the meaning of what has been said by the two expressioins (pada) “Gerūnaṃ vacanaññū dhīro (the firmly wise man who knows the word of teachers).” So bhattimā ca nāma hoti means: that firmly wise man, who knows the word of the teachers, by proper performance (paṭipatti) according as he has been instructed there is known as possessor of provision (bhatta); paṇḍito, he is also known as a wise man owing to his non-transgression (anatikkamanato) of that (instruction) even because of leading his life (jīvitahetu). Nātvā ca dhammesu visesi assa means: regulating his life likewise, and but by means of that proper performance (paṭipatti), he would be distinguished and possessor of distinction (visesa) as: “Tevijjo, chaḷabhiñño, patisambhidā patto (one of threefold knowledge (vijja) six sorts of super (knowledge (abhiññā), one having attained analytical knowledge (paṭisambhidā);” as a result of knowing as caused by knowledge of the fourfold noble truths, by way of threefold knowledge (vijjā) in the mundane and super-mundane truths (lokiyalokuttaradhamma); thus, is the meaning. Yaṃ means: whichever individual (puggalaṃ); owing to making of obstruction to proper performance (paṭipatti), the dangers (parissayā) which have gained the term (vohāra) “Āpadā (dangers),” such dangers as the obvious dangers comprising cold, heat, hunger, thirst, etc., as well as hidden (paṭicchanna) dangers comprising lust (rāga) etc.; uppatitā means: have arisen (uppannā); uḷārā means: do not cause to shake in the least (na kiñci cālenti). Why? Patisaṅkhavantaṃ means:reflecting discriminately and has become statiioned in the strength of discriminate reflection; thus, is the meaning. So means: he, who should not be shaken (akkhambhanīyo) by firmer dangers even (daḷhatarahi āpadāhi); thāmavā means: he who possesses firmness is known as the maker of firm effort; paṇḍito means: he is known as a wise man owing to his being endowed with overwhelming (abhibhavanaka) strength of wisdom (paññābala) of the flank (pakkha) of remainderless (anavasesa) self-depravity (saṃkilesa). Nātvā ca dhammesu visesi assa means: having become likewise (tathābhūto) he would be distinguished in the truths after having understood it as well. That meaning has but been said. Samuddo va ṭhito means: he has the nature of having been established like unto the ocean. Indeed, according as the great ocean near the foot of Mount Sineru which is eightyfour thousand leagues (yojana) deep is ṭhito anejo, firmly establishe and does not shake, owing to not being shaken by normal (pakati) winds which have risen from eight directions even, is deep also, in the same manner, (a firmly wise man) is ṭhito anejo firmly established and unshaken by the winds of depravity (kilesa) and the storm of heretical views (titthiyavāda). Gambhīrapañño nipuṇassadassī means: he is of deep wisdom being the seer of subtlety, owing to having aptly penetrated into the meaning of the dependent origination (paṭiccasamuppāda) etc., which is subtle and delicate to one who has not gained the depth (gādha) with the heaped up (anupacita) accumulation (sambhāra) of knowledge (ñāṇa) and which is profound. Asaṃhāriyo nāma ca hoti paṇḍito means: such an individual as that wise man is known as one who cannot be destroyed because of the state of not being destroyed by anyone either among the young divinity Māra and so on, or by forms of depravity (kilesa). He is known as a wise man (Paṇḍita) on account of the meaning, which has been accordingly said. The rest is but in the manner as has been stated. Bahussuto means much learned by way of much learning in canonical texts (pariyatti). Dhammadharo means: he is a bearer of truth (dhamma), because he bears without rendering that very truth (dhamma) ruined similar to the serum (vasā) of lion poured into a vessel of gold. Dhammassa hoti anudhammacārī means: he is one who conducts himself in conformity of truth (dhamma) thus: he practises (carati) and regulates his life (paṭipajjati) according to such a classification as the four perfectly pure moral precepts, the austere practice (dhutaṅga) mental exercise comprising contemplating on unpleasant objects (asubhakammaṭṭhāna) and so on, reasoned as proper performance (patipadā) as the preliminary portion of practice (pubbabhāga) the deed (dhamma) in conformity with (anurūpaṃ) the nine transcendental truths (lokuttaradhamma) after having understood the text (dhamma) and comprehended the meaning (attha) of the truth (dhamma) according as he has heard and in conformity with the sacred texts (pariyatti); he clearly conducts himself (vicarati) bankering after (ākaṅkhanto) the apt penetration (paṭivedha) into the noble truths as “ajja ajj’eva, to day and even now.” So tadiso nāmaca hoti paṇḍito means: whichever individual has become much learned and bearer of truth (dhamma) by having been dependent on whichever teacher and also is one who conducts himself in truth (dhamma) in conformity with the truth (dhamma); tādiso such an individual as that is known as a wise man similar to that teacher, owing to similarity in proper performance (paṭipatti). Having, however, become likewise he would be nātvā ca dhammesu visesi assa; that meaning has but been said. Atthañ cayo jānāti bhāsitassa means: whichever individual understands the meaning of the texts of truth (pariyattidhamma) taught by the well self-awakened Buddha; atthañ ca ñatvāna tathā karoti means: understanding, however, according as has been said here and there thus: “Here, moral precepts (sīla) have been said; here, concentration (samādhi) has been said, here wisdom (paññā) has been said,” he regulates his life (paṭipajjati) according as has been instructed by the Master. Atthantaro nāma sa hoti paṇḍito means: such an individual as that who has become within the meaning (atthantaro), is a wise man who has made his qualification (upanissayaṃ) but commensurate with his understanding of the meaning (attajānanamattaṃ) on account of the meaning (atthakāraṇā). The rest is but as has been said. Here agin, by means of the first stanza starting with “Yo ve garūnaṃ,” the condition of distinction (visesabhāvo), the qualification (upanissaya) of pious faith saddhā has been said; by means of the second stanza starting with “Yaṃ āpadā,” the qualification (upanissaya) of exertion (viriya); by means of the third stanza starting with “Yo ve samuddo va ṭhito,” the qualification of concentration (samadhi); by means of the fourth stanza starting with “Bahussuto,” the qualification of mental awareness (sati); by means of the fifth stanza starting with “Atthañ ca yo jānāto,” the qualification (upanissaya) of wisdom (paññā) has been said as condition of distinction (visesa); thus, it should be understood. The Commentary on the stanza of the Thera Kosiya is complete. The Commentary on the fifth Section is complete. ----